Naywad Vibhinna Darshano Ke Samanvaya Ki Apurva Kala - Book Summary

Here's a comprehensive summary of the Jain text "Nayawad: Vibhinna Darshano ke Samanvaya ki Apurva Kala" by Shrichand Choradiya, focusing on the English translation of the content provided:

The book "Nayawad: Vibhinna Darshano ke Samanvaya ki Apurva Kala" (Nayawad: The Unique Art of Harmonizing Different Philosophies) by Shrichand Choradiya delves into the Jain concept of Nayawad, explaining it as a sophisticated tool for understanding reality and reconciling diverse philosophical viewpoints.

Core Concepts of Nayawad:

Understanding Reality: All substances are experienced as a combination of general (samanya) and specific (vishesh) attributes. True understanding (samyaagprakar) of a substance's functional capacity (arthakriakaritva) can only be achieved through Anekantavada (the doctrine of manifold aspects), which is fundamentally represented by Nayawad. General and specific are interdependent; one cannot exist without the other.
The Danger of Ekantavada (One-Sidedness): Just as a blind person touching different parts of an elephant might mistakenly believe the ear, trunk, or leg to be the entire elephant, Ekantavada (one-sided assertions) mistakenly takes a single aspect of reality and considers it the complete truth, ignoring other attributes.
Nayawad as the Key to Syadvada: Without the comprehensive framework of Syadvada (the doctrine of conditional predication), which is built upon the principle of Nayawad, a proper exposition of any reality is impossible. Every object possesses infinite qualities. Nayawad allows proponents to articulate these qualities by focusing on one aspect according to the speaker's intent.

Definition and Meaning of Nayawad:

Nay: A "nay" is defined as that which provides knowledge of a part of a substance.
Durnay (Bad Nay) or Mithyanay (False Nay): A durnay is a nay that negates other qualities of a substance to assert its own exclusive existence. For example, stating "This is only a pot," implying it is nothing else. This is considered false because it denies other valid aspects.
Sunay (Good Nay): A sunay, conversely, asserts an intended quality of a substance while remaining indifferent to other qualities, without negating them. For example, stating "This is a pot." A sunay does not negate other attributes like a durnay does.
Nay vs. Pramana (Perception/Knowledge): Pramana grasps the entirety of a substance, while a nay grasps a limited part. The text emphasizes that durnayavada (false assertions) can be refuted through the combined understanding of Pramana and nay.
Purpose of Nayawad: The objective of nayawad is to foster impartiality and understanding. It involves the classification of thoughts and the critical examination (mimansa) of ideas. Its fundamental aim is to uncover the underlying causes of seemingly contradictory but actually non-contradictory ideas in practical life, thereby achieving harmony.

Types and Classification of Nays:

The text outlines various classifications of Nays, predominantly focusing on seven key Nays, often explained through illustrative examples:

The Seven Nays: Naisgam, Sangraha, Vyavahar, Rujusutra, Shabda, Sambhirudha, and Evam Bhuta.
Basis of Classification: These Nays are understood from the perspectives of "shalala" (literal, word-based), "arthika" (meaning-based), "vastavika" (real), "vyavaharika" (practical), "dravya'thika" (substance-oriented), and "paryaya'thika" (mode-oriented).
Dravya'thika Nays (Substance-Oriented): Focus on the underlying substance. The primary Nays in this category are Naisgam, Sangraha, and Vyavahar.
Paryaya'thika Nays (Mode-Oriented): Focus on the specific modes or manifestations of a substance. The primary Nays in this category are Rujusutra, Shabda, Sambhirudha, and Evam Bhuta.

Illustrations of Nays:

The book employs several analogies to explain the nuances of these Nays:

The "Prasthak" Analogy (A Measure of Grain):
- Naisgam: Seeing a person with an axe going to the forest and saying "I'm going to make a prasthak" (incomplete intention). Then seeing them chopping wood and saying "I'm chopping the prasthak" (developing intention). Finally, seeing them carving it and saying "I'm carving the prasthak" (completed intention, even if the final product isn't fully formed).
- Sangraha: A prasthak is only a prasthak when it's completely filled with grain; otherwise, any container could be called a prasthak.
- Vyavahar: Both the measure (prasthak) and the grain within it can be called a prasthak in common usage.
- Rujusutra: Only considers the present; the prasthak and the grain currently filling it.
- Shabda, Sambhirudha, Evam Bhuta: Focus on the meaning derived from the word and its etymology. The prasthak is that which is used as a prasthak, emphasizing the utility and intention behind its creation.
The "Vasati" Analogy (Dwelling Place):
- This analogy illustrates the progressive narrowing down of a dwelling place, starting from "the world," then "the middle world," "Jambudvipa," "Bharat kshetra," "southern Bharat kshetra," specific villages, a particular house, a room, and finally the womb. Each step represents a more specific nay, with the broader ones being less precise.
The "Pradesh" Analogy (Aspects/Parts):
- This analogy explores how different Nays view the "pradeshas" (aspects or substanceless extensions) of the soul and other substances. Naisgam might count six types of pradeshas, Sangraha might reduce it to five (considering one to be part of another), Vyavahar might consider the five as distinct, Rujusutra might emphasize the present existence of these aspects, and the Shabda-based Nays (Shabda, Sambhirudha, Evam Bhuta) focus on the intrinsic nature and specific meaning or usage of these aspects.

Nayawad as a Unifying Principle:

Reconciling Contradictions: Nayawad provides a framework to understand seemingly contradictory statements. For example, the soul can be considered one (pure consciousness) and many (individual souls). Nayawad explains this by stating it's one from the perspective of pure consciousness and many from the perspective of individual existence.
Harmonizing Different Philosophies: The book argues that Nayawad is the "unique art of harmonizing different philosophies." It recognizes that various schools of thought often focus on different aspects of reality, making their assertions appear contradictory. By understanding that each philosophy might be operating under a specific nay, their seemingly opposing views can be integrated.
The "Syat" Word: The crucial element that allows for this reconciliation is the word "syat" (perhaps, in some respect), which is central to Syadvada. This word acknowledges the partiality of any statement and opens the door for other perspectives.
Jainism as a Multina'y System: Jainism is presented not as a single-nay system but as one that encompasses all Nays. Just as rivers merge into the ocean, all Nays find their place within the broader Jain philosophy, but Jain philosophy itself cannot be confined to any single nay.

Theoretical vs. Practical Aspects:

Nishchaya Nay (Conclusive/Absolute Nay): This nay focuses on the ultimate, intrinsic truth of a substance, often in its abstract form. It considers all attributes (color, smell, taste, touch) to be present in atoms.
Vyavahar Nay (Practical/Conventional Nay): This nay aligns with common worldly understanding and usage. It acknowledges the perceived qualities of objects in the empirical world. For example, a parrot's feathers are seen as green by Vyavahar Nay, but Nishchaya Nay sees them as having five colors, two smells, five tastes, and eight touches.

Conclusion:

The book concludes that Nayawad is the embodiment of Jainism's spirit of impartiality and its ability to harmonize diverse viewpoints. By understanding that each philosophical perspective might represent a specific "nay," the apparent contradictions can be resolved, leading to a more complete and unified understanding of reality. Nayawad, therefore, is presented as the ultimate tool for philosophical synthesis and a hallmark of Jain thought.